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A09959 A little catechisme, that is to say, a short instruction touching christian religion, set forth by Theodorus Beza Minister of the Church of God in Geneua; Petit catéchisme. English. Bèze, Théodore de, 1519-1605. 1578 (1578) STC 2022; ESTC S120273 6,658 18

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ordinary and vsuall labor to doe a worke which is better and more profitable The sixt section Q 1. You haue sayde that they only are good workes which God hath commanded Wherfore tell me can we accomplish and fulfyll the commandements of God A. No not so muche as begin to doe anye thing but by a certaine singuler and speciall grace of god Yea there neuer hath bin or shall be a man excepting Iesus Christe only which hath perfectly fulfilled y same Q. 2. Wherefore say you so A. Because God will saue vs thorowe his only mercy in Iesus Christ Q 3. Yet so it is that a good lyfe is the way to saluation A. It is true that repentaunce and amendment is ioyned with the forgiuenes of our sinnes but yet it followeth not therevppon that we be saued by our workes Q. 4. And why shall we not be saued by our workes seing that they are good A. Because they be not good inough for that purpose Q. 5. Wherefore then are they good A. To sette forth Gods honor to winne or else to strengthen our neighbors and to make vs know and feele in our selues that we are the children of God. Q. 6. Good workes then make vs not Gods children A. No for contrariwise a man must firste be the child of GOD before he can doe good woorkes but this is a marke or badge whereby men may knowe the children of God. Q. 7. What then maketh vs the children sonnes of God A. The onely grace and mercye of God by his holy spirite because he hath elected and chosen vs from before all euerlastingnes according to his good pleasure The seuenth section Q. 1. The holy ghost then is hee which maketh vs the children of god but what instruments or meanes doth he ordinarily commonly vse to bring vs to that honor and kepe vs in the same A. The preaching of the word praier and the vse of the sacraments Q. 2. What call you preaching of the word A. An exposition of the writinges of the Prophets and Apostls which is don in the Churche by such as he hath called to that holy ministery of Whom it is sayd the that receiueth you receiueth me Q. 3. And how doe you pray A. Saying O our father which art in heauen c. Q. 4. To whom speake you these wordes A. To God the Father Q. 5. How is he your father seeing that he hath but one onely sonne that is to say IESVS CHRIST A. First because that Iesus Christe hys eternal sonne being made man is become our brother secondly because he loueth me in Iesus Christ his sonne with a greater then a fatherly loue and affection Q. 6. Albeit then that you directe not your speach and wordes eyther to the sonne or to the holy ghoste yet you doe not exclud or shutte out eyeher the one or the other A. No For I can not call him Father but in the name of his sonne IESVS CHRISTE nor praye vnto hym but by the holy ghost Q. 7. And is it not lawfull for a man to frame or make his prayer to the person of the sonne and of the holy ghost A. Yea in deede For seeing that the three persons are one onely and the selfe same God inuocation or prayer dooth equallye belong vnto them And whether I call vpon the father in the name of the sonne by the holy ghost or that I make my prayer vnto the sonne to leade and bring mee to the father or that I pray the holy ghost to teache me the father and the sonne all commeth to one The eyght section Q. 1. And what is a Sacrament A. It is a thing which God setteth before mens eyes in his church to signify vnto vs for our saluation an other thing which men see not Q. 2. And wherfore hath God ordeined these signes to his promises A. For to make vs so much the more assured of the certainty of them Q. 3. How many such signes are there in the christian Church A. Two that is to say Baptisme and the holy Supper Q. 4. What see you in Baptisme A. Water Q. 5. What dothe thys water signifye vnto you A. The bloud of Iesus Christ Q 6. To what end A. To make cleane my sins as the water being occupyed maketh cleane the filthines of the body Q 7. Doth this water make cleane and purge sinnes A. No but it signifyeth vnto me that which washeth my sinnes to wit the bloud of Iesus Christ Q 8. Meane you that this matter or substance of the bloud of Iesus Christe washeth our soules A. No for our soules can not be clensed with any matter as our bodyes But thys bloude maketh me cleane because the Iesus Christe hath shed it for satisfaction and full recompence of my sinnes Q. 9. Is there then anye difference betweene the water of Baptisme and common water A. No as concerning the matter and substance for it is alwayes water but there is very great difference as concerning the vse for the common water serueth to wash and make cleane our bodilye filthinesses and the water vsed in Baptisme is a sacrament of the washing of our soules The ninth section Q. 1. What see you in the supper A. The bread and the wine which is there giuen and receiued according to the ordinaunce and institution of God. Q. 2. What doth this breade and this wine signifie vnto you A. The bread signifieth to me the bodye crucified for mee and the wine signifyeth vnto mee the bloudde shedde out for me Q. 3. To what end A. To testifie vnto me to assure me that euen as this bread this wine are ordeined for y maintenance and nourishment of this life so our Lorde Iesus Christe hath giuen his body his bloud for me and giueth himselfe to mee to the ende that from him as from a fountaine there may flowe vnto me eternal life Q. 4. Are this bread and wine our spirituall nourishment A. No but they signifie vnto vs that from whence verye eternall lyfe it selfe proceedeth that is to saye from hym which hath suffered his death and passion to take away the cause of our death that is to say sins and to renue vs vnto eternall life thorow a spiritual liuelines which resteth and remaineih in him Q. 5. Is there anye difference betweene the bread and wine vsed in this sacrament and common bread and wine A. No as touching the matter and substaunce for it is alwayes bread and wine but there is very great difference as concerning the vse for ordinary and common meates are appointed for the vse of thys present life but this sacrament is ordeyned to signify and seale vnto vs our spirituall and euerlasting nourishment The tenth section Q. 1. Wherefore hath the Lorde ordeined instituted two signes in his holy supper seeing that in Baptisme there is but one only A. To assure vs that he doth not feede vs to the halues but wholly being not onelye our meate but also our drinke Q.
A little Catechisme that is to say a short instruction touching christian religion set forth by Theodorus Beza Minister of the Church of God in Geneua The first section Question 1 WHerefore hath God placed vs in this world Aunswere To know and serue him Q 2. Wil he be knowen and serued according to our vnderstanding and will or according to that which it hath pleased himselfe to declare and set out vnto vs touching the same Answere According to that which he hath declared vnto vs concerning the same Q 3. Where hath he declared and set out the same vnto vs A. In that booke which we call the Bible comprehending togither with diuers histories the law and the gospel Q 4. Who hath made this booke A. God him selfe by the ministerye of hys holy Prophets and Apostles Q. 5. What is the law A. The doctrine which teacheth vs what we ought to do as well towards God as one of vs towards an other Q. 6. What is the Gospel A. That heauenly doctrine which teacheth vs what we must beleeue to our saluation thorow Iesus Christ only Q. 7. Doth this word conteine al that which we must beleeue and doe A. Yea without hauing any neede to adde or ioyne any thing thereto or to take anye thing therefrom Q. 8. Say now the articles of your beleefe A. I beleue in God the father almighty c The second section Q. 1. Doth this Doctrine teach vs that there is but one onely God or that there are more gods then one A. It teacheth that there is but one God only and that we may not haue more Q. 2. Wherfore say you so A. Because it must needes be that he whiche is God should be aboue all other thinges and therfore he may not haue a fellowe or companion ioyned with him Q. 3. Yet you in naming God haue seemed to rehearse three that is to say the father the sonne and the holy Ghost A. In deede there are three persons in one only Godhead but yet these three persons are but one and the selfe same onely God. Q. 4. Meane you that God is diuided into three partes A. No for God can not be diuided but I say that euery one of these three persons is one and the selfe same onely God altogeathere perfect Q. 5. How can this be A. It is a misterie or secreat beyonde al our vnderstanding and yet notwythstandyng most certayne and sure for God hath so declared it and set it forth vnto vs by hys holy word Q. 6. Doe you then beleeue in one onelye God the father the sonne and the holy ghost A. Yea and by Gods goodnes will. dye in this faith The third section Q. 1. How is the sonne of God called A. IESVS CHRIST Q. 2. What meane these wordse IESVS CHRIST A. Iesus is as much to say as Sauior and Christe is as muche as annoynted and consecrated to be our soueraigne king hauing power ouer all creatures our soueraigne or high prophet who hath fullye declared vnto vs the wyl of God his father touching our saluation and our soueraigne or high prieste which hath fullye appeased an pacified the wrathe of God agaynste vs for our sinnes Q. 3. What hath hee done and suffered to saue vs A. He was conceiued by the holy ghoste and borne of the virgin Mary suffered vnder Pontius Pilate c. Q. 4. Can God suffer or dye A. No. Q. 5. Is not Iesus Christ true and very God eternall with his father and the holy ghost A Yea. Q. 6. How then is he sayd to haue dyed A. Because that being verye God he was made man also to the end that in his person our nature mighte beare or suffer the whole punishment due to our sinnes and traunsgressions Q. 7. Doe you meane that the sonne of God was changed into man A. No because then he should be no more God and god can not eyther change him selfe or be changed But being of himselfe verye God he hath taken our nature vnto himselfe that so he might be very god and very man. Q. 8. If he had not bin God coulde he haue bin our sauiour A. No for it belongeth vnto God onely to pardon and forgiue sins and to giue eternall life Q. 9. And if he had not bin man coulde he haue bin our sauiour A. If he had not bin man he could not haue dyed and therefore we our selues shoulde haue bin subiect vnto death The fourth section Q. 1. Shall all the world be saued A. No for the greater part of the world refuse their saluation Q. 2. Who thē are they which shal be saued A. They that haue faith and beleeue Q. 3. And what is fayth A. A certaine perswasion and assurance which euery true christian man oughte to- haue that God the father loueth him for Iesus Christ his sons sake Q. 4. Wherefore doe you say for Iesus Christes sake A. Because that we being altogither corrupted and wholly peruerse in our selues God could not loue vs but in respecte of him onely which is man altogither iuste and perfect that is to say Iesus Christ his sonne Q. 5. Commeth this fayth of our selues A. No but from the onely grace and goodnes of God which doth frely giue it to his elect and chosen ones Q. 6. And they which haue this fayth are they saued A. Yea of necessitie for god hath giuen his sonne to the ende that euery one which beleueth in him should haue life euerlasting and he is not a lyer The fifth section Q. 1. But wherby may a man knowe whether he haue fayth or no A. By good workes Q. 2. Which be good woorkes and which be euill A. Those onely are good which he himselfe hath commanded and those euill which he hath forbidden Q. 3. Rehearse nowe the commandements of God. A. Heare Israell c. The summe wherof is thou shalt loue the Lord thy God. Q. 4. To knowe Gods commandements is not onely to know to say them but men must also vnderstand that which they say wherfore I demaund of you what meaneth that which is sayd in the third commaundement to take the name of God. A. It is to name God which we muste neuer doe but vpon iust and good cause and with feare of his maiesty whom we name Q. 5. Then it is by stronger and greater reason more forbidden to sweare by God in vain that is to say to take him for a witnes and iudge without iust and good cause why A. It is so in deede Q. 6. What meaneth it to sanctifie the Sabaoth day or day of rest A. It is to dedicate and consecrate it to the glory of God. Q. 7. Ought we not also to dedicate vnto him all the rest of the dayes of our life A. Yea but this day is particularlye and cheefely ordayned for this end and purpose Q. 8. Doe men forbid to trauaile or worke on the Saboth day as though to labor were a thing euill of it selfe A. No but they forbid